大乘起信論義疏 1.49

1.49

自下第二明趣入方法，此中有二：一問、二答。問中有二：一者領前；二者「諸眾生」下，正明問意。「若如是義者」，若上所言絕言離心，今者此領前也。自下正問，初表行人，後辨正問。「諸眾生等」者，表其行人。正問中二：一修行方；二問證入方。「云何隨順」者，問修行方。何為修行真如理中，而得隨順也？「而能得入」者，問證入方法。絕言離念，云何而能得入真如？就答中有二：一者答修行方法；二「若離念」下，答趣入方。「若知一切法」者，總舉諸法也。「雖說無有能說可說」者，雖說，是其寄相以明也；能說，是其論主言也；可說，是其所說法也。若有此二，非是捨詮。有詮不得，順理而聞，是聞慧也。「雖念」者，寄相明也。「亦無能念可念」者，修行之人名為能念；所行之法名為可念。若有能所，行則不成，此則思修二慧也。寄言解理亦捨此言，不得著詮會真如理。如似世間依筏度海，恒著筏中何由到地？既度海已，捨筏地行，修行如此。「是名隨順」者，結答行方。「若離於念」者，前行已熟名為得入。暫得還失名為修行，決定離念名得入也。

From here below, the second [part] clarifies the method of gaining entry. In this there are two: first, the question; second, the answer. In the question there are two: first, recapitulating the preceding; second, from "sentient beings" below, directly clarifying the intent of the question. "If such is the meaning": if, as stated above, it transcends words and is free from the mind—this now recapitulates the preceding. From here below is the direct question: first, indicating the practitioners; and next, distinguishing the direct question. "Sentient beings and the like": indicating the practitioners. Within the direct question there are two: first, inquiring about the method of cultivation; second, inquiring about the method of experiential entry. "How can they accord [with it]": asking about the method of cultivation. How, in cultivating within the principle of tathatā, can one be able to accord? "And be able to gain entry": asking about the method of experiential entry. Transcending words and free from thoughts, how can one be able to enter tathatā? Within the answer there are two: first, answering the method of cultivation; second, from "If one is free from thoughts" below, answering the method of gaining entry. "If one knows that all dharmas": generally citing all dharmas. "Though spoken of, there is neither that which speaks nor that which can be spoken": "though spoken of" relies on characteristics to explain it; "that which speaks" is the words of the treatise author; "that which can be spoken" is the dharma that is explained. If these two exist, it is not abandoning the expression. Not attaining [the principle] when expression exists, yet listening in accord with the principle—this is the wisdom of hearing. "Though thought of": relying on characteristics to explain. "Nor is there that which thinks or that which can be thought": the cultivating practitioner is called "that which thinks"; the dharma that is practiced is called "that which can be thought." If subject and object exist, practice is not accomplished; these are the two wisdoms of contemplation and cultivation. Relying on words to understand the principle, one also abandons these words; one must not cling to the expression in realizing the principle of tathatā. Just as in the world one relies on a raft to cross the sea: if one constantly clings to being in the raft, how could one ever reach dry land? Having crossed the sea, one abandons the raft and walks on land; cultivation is like this. "This is called according": concluding the answer regarding the method of practice. "If one is free from thoughts": when the previous practice has matured, it is called gaining entry. Attaining it temporarily and losing it again is called cultivation; definitively being free from thoughts is called gaining entry.